西方合論 7.10

7.10

二、菩薩生兜率天者，為一生補處菩薩，皆生兜率；菩薩欲隨下生者，亦生彼處。《十疑論》曰：「兜率天宮是欲界，退位者多，又有女人，長諸天愛欲，天女微妙，諸天耽玩自不能捨；不如阿彌淨土，純一大乘清淨良伴，煩惱惡業，畢竟不起，遂致無生之位。如師子覺菩薩生彼，為受天樂，從去已來，總不見彌勒。諸小菩薩尚著五欲，何況凡夫。」又《彌勒上生經》得入正定，方始得生，更無方便接引之義。是則兜率內院，尚不求生，何況欲界諸天妙欲之藪，豈有需飲而入焦石之鄉，避溺而沈大海之底者哉。

Second, as for bodhisattvas who are born in Tuṣita Heaven: because bodhisattvas who are bound to only one more birth are all born in Tuṣita, bodhisattvas who wish to follow them down in rebirth are also born in that place. The Shiyi lun (Treatise on the Ten Doubts) states: "The celestial palace of Tuṣita belongs to the desire realm, where those who regress in rank are numerous. Moreover, there are women who foster the sensual desires of the gods; the celestial maidens are wondrous and subtle, and the devas are indulged in their pleasures and naturally cannot renounce them. This is not like Amitābha's Pure Land, which has purely Mahāyāna, pure and excellent companions, where afflictions and evil karma completely cease to arise, ultimately leading to the stage of non-arising. Just as when Bodhisattva Siṃhabodhi was born there, because of enjoying heavenly pleasures, from the time he went there he never saw Maitreya at all. If lesser bodhisattvas are still attached to the five desires, how much more so ordinary mortals!" Furthermore, the Sutra on the Rebirth of Maitreya in Tuṣita states that only when one attains entry into correct concentration can one first attain rebirth; it has no provision for expedient welcoming and guiding. Thus, one should not even seek rebirth in the Inner Court of Tuṣita, let alone the thicket of exquisite desires in the various heavens of the desire realm. How could anyone who needs water enter a land of scorched rocks, or seeking to avoid drowning plunge to the bottom of the great ocean?